Ecclesiastical Cases Relating to Parochial Clergy, Part 2

Ecclesiastical Cases Relating to Parochial Clergy · Part 2

p. 103OF THE NATURE OF THE TRUST Committed to the Parochial Clergy, At a Visitation at Worcester, October 21^st. 1696.

My Brethren,

I Have formerly, on the like Occasion, discoursed to you of the General Duties of your Function, and the Obligation you are under to perform them; and therefore p. 104I shall now confine my Discourse to these Two Things:

I. To consider the particular Nature of the Trust committed to you.

II. The Obligation you are under to your Parochial Cures.

I. The first is necessary to be spoken to; for while Persons have only so confused and cloudy Apprehensions concerning it, they can neither be satisfied in the Nature of their Duties, nor in their Performance of them. And there is Danger as well in setting them so high as to make them Impracticable, as in sinking them so low as to make, not only themselves, but their Profession Contemptible. For the World (let us say what we will) will always esteem Men, not meerly for a Name and Profession, but for the p. 105Work and Service which they do. There is, no doubt, a Reverence and Respect due to a Sacred Function on its own Account; but the highest Profession can never maintain its Character among the rest of Mankind, unless they who are of it, do promote the General Good, by acting suitably to it. And the greater the Character is, which any bear, the higher will the Expectations of others be concerning them; and if they fail in the greatest and most useful Duties of their Function, it will be impossible to keep up the Regard which ought to be shew'd unto it. We may complain as long as we please of the Unreasonableness of the Contempt of the Clergy in our Days, (which is too general, and too far spread) but the most effectual Means to prevent or remove it, is for the Clergy to apply themselves to the most necessary Duties, p. 106with Respect to the Charge and Trust committed to them.

But here arises a considerable Difficulty, which deserves to be cleared; viz. concerning the just Measures of that Diligence which is required. For, there are some who will never be satisfied that the Clergy do enough, let them do what they can; and it is to no purpose to think to satisfie them who are resolved not to be satisfied: But on the other side, some care not how little they do, and the less, the better they are pleased with them; and others again, have raised their Duties so high, that scarce any Man can satisfie himself that he hath done his Duty.

It is a matter therefore of the highest Consequence to us, to understand, What Rule and Measure is to be observed, so as we may neither wilfully neglect our Duty, nor despair of doing it.

p. 107Here we are to consider Two Things;

1. How far the Scripture hath determined it.

2. What Influence the Constitution of our Church is to have upon us concerning it.

1. The Scripture doth speak something relating to it, both in the Old and New Testament.

In the Old Testament we have the Duties enjoyned to the Levitical Priesthood, and the extraordinary Commissions given to the Prophets.

As to the Levitical Priesthood, we can only draw some general Instructions, which may be of use, altho' that Priesthood hath been long since at an end; Christ being our High-Priest after another Order, viz. of Melchisedeck; and our Duty now is to observe his Laws, and to offer that Reasonable Service which he requires.

p. 108But even from the Levitical Priesthood, we may observe these things.

1. That although the main of their Duty of Attendance respected the Temple and Sacrifices; yet at other times they were bound to instruct the People in the Law. For so Moses leaves it as a special Charge to the Tribe of Levi, Deut. 33. 10.Deut 33:10to teach Iacob his Iudgments, Levit. 10. 11.Lev 10:11and Israel his Law. And to incourage them to do it, they had a liberal Maintenance, far above the Proportion of the other Tribes. For, by Computation it will be found, that they were not much above the Sixtieth part of the People; for when the other Tribes were numbred from Twenty years old,Numb. 1. 3, 46.Num 1:3Num 1:46 they made six hundred thousand, and three thousand and five hundred and fifty. But the Children of Levi were reckoned by themselves from a Month old;…. 15, 39. and they made but Two and twenty thousand; so that if the p. 109Males of the other Tribes had been reckoned, as they were, it is agreed by Learned Men,Selden's Review, p. 456. who had no Fondness for the Clergy, that they did not make above a fiftieth or sixtieth part; and yet they had near a fifth of the Profits, besides accidental Perquisites, as to Sacrifices, and Ransoms of the First-born. Thus, say they, God was pleased to enrich that Tribe which was devoted to his Service. But it was not certainly, that they should spend their time in Idleness and Luxury, but that they might with the greater freedom apply themselves to the Study of the Law, that they might instruct the People. For the Cities of the Levites were as so many Colleges dispersed up and down in the several Tribes, to which the People might upon occasion, more easily resort.

2. That if the People erred thro' Ignorance of the Law, God himself laid the Blame on those who were p. 110bound to instruct them. My People, saith God by the Prophet,Hosea 4. 6.Hos 4:6 are destroyed for lack of Knowledge. If People are resolved to be ignorant, who can help it? Had they not the Law to inform them? But it is observable, that the Peoples Errors are laid to the Charge of the Priests, and the Punishment is denounced against them. Because thou hast rejected Knowledge, I will also reject thee, that thou shalt be no Priest unto me. It seems the Priests were grown careless and negligent, as to their own Improvements; they did not know to what purpose they should take so much pains in studying the Law, and the difficult Points of it; they were for a freedom of Conversation, and hoped to keep up their Interest among the People that Way. Therefore Isaiah call them Shepherds that cannot understand; Isa. 56. 11.Isa 56:11but were very intent upon their Profits, they all look p. 111to their own Way, every one for his Gain from his Quarter. But this was not all, for the Prophet charges them with a Voluptuous, Careless, Dissolute Life. Come ye, say they, I will fetch Wine, 12.and we will fill our selves with strong Drink, and to morrow shall be as this day, and much more abundant. Was not this a very agreeable life for those who were to instruct the People in the Duties of Sobriety and Temperance? It was Death for the Priests by the Law to drink Wine or strong Drink, Levit. 10. 8, 9.Lev 10:8Lev 10:9when they went into the Tabernacle of the Congregation; and the Reason given is, That ye may put a difference between holy and unholy, 10.and between unclean and clean; and that ye may teach the Children of Israel all the Statutes, 11.which the Lord hath spoken to thee by the Hand of Moses. Which implies, That those who are given to drinking Wine or strong Drink, are very unfit to instruct others p. 112in the Law of God. And God looked on them as such a Dishonour to his Worship, that he threatens immediate Death to them that approached to his Altar, when they had drank Wine; and the Iews say, that was the Reason why Nadab and Abihu were destroyed. And then God said, I will be sanctified in them that come nigh me. Levit. 10. 3.Lev 10:3All Nations have abhorred sottish and drunken Priests, as most unfit to approach to God when they were not themselves; or to offer Sacrifices for others, when they made Beasts of themselves. But this was not all; for God required from them who were to teach others the Law, that they should be always in a Capacity of understanding and practising it themselves.

But if we proceed to the Prophets, nothing can be more dreadful, than what God saith to Ezekiel, That if he did not warn the People as he p. 113commanded them,Ezek. 3. 18, 20.Ezek 3:18Ezek 3:20 their Blood will I require at thy hand. 33. 7.Is this Charge now lying upon every one of you, as to every Person under your Care? Who would not rather run into a Wilderness, or hide himself in a Cave, than take such a Charge upon him?

But we must distinguish what was peculiar to the Prophet's immediate Commission to go to any particular Person in God's Name, from a General Charge to inform Persons in their Duties, and to tell them the Danger of continuing in their Sins. If any fail for want of Information, when you are bound to give it, the Neglect must fall heavy, and therefore you are bound to take all just Opportunities in publick and private to inform those under your Care of such Sins as you know them to be guilty of; not with a Design to upbraid, but to reform them.

p. 114In the New Testament the Charge is General to feed the Flock of God; and to do it willingly, 1 Pet. 5. 2, 3.1 Pet 5:21 Pet 5:3not for filthy Lucre, but of a ready mind; and to be Examples to the Flock. But St. Peter, who gives this Advice, doth not determine who belong to the Flock; nor within what Bounds it is to be limited; and there were many Flocks in the Iewish Dispersion, and many Elders scattered up and down among them in Pontus, Asia, Galatia, Cappadocia, and Bithynia; so that here we have only general and excellent Advice for such who had Care of the several Flocks, to carry themselves towards them with great Humility and Tenderness, with Charity and Goodness, as those that made it their business to do good among them, and conduct them in the Way to Heaven.

St. Paul, in his Charge to those whom he sent for to Miletus, tells them, p. 115That they must take heed to themselves, Acts 20. 28.Acts 20:28and to all the Flock, over which the Holy Ghost hath made them Overseers, to feed the Church of God, which he hath purchased with his own Blood. It's possible here might be a particular Designation of the Flock they were to oversee, by the Direction of the Holy Ghost; but yet the Charge is general to take heed to themselves and to the Flock, and to promote the good of the Church of God, which Christ hath purchased with his own Blood. Which are the most weighty Considerations in the World to excite us to the utmost Care and Diligence in Discharge of our Duties.

In the Epistle to the Thessalonians they are said to be over them in the Lord, 1 Thess. 5. 12.1 Thess 5:12and to admonish them. In that to the Hebrews, Heb. 13. 17.Heb 13:17to watch for their Souls, as they that must give an Account. No doubt, very great Care and Watchfulness is required in all that p. 116take so great and solemn an Office upon them; but where are the Bounds and Limits set, as to the People, and Nature of the Duties required from them? Must every Man be left to his own Conscience and Judgment, what, and how far he is to go? Or can we suppose all Men equally careful of doing their Duties, if no particular Obligation be laid upon them? Some of the Eloquent Fathers of the Church, as St. Chrysostom, St. Ierom, St. Gregory Nazianzen, and others, have allowed themselves so much in the Flights of Fancy, and Figures of speaking about the Height and Dignity of the Sacred Function, as if they had a mind to discourage all Men of modest and humble Dispositions from undertaking it. I do not wonder that they ran into Solitudes, and withdrew from the World upon it; but I do wonder how they came from thence and undertook p. 117the same Charge afterwards, without giving an Answer to their own Arguments. For the World remained just as it was when they left it. Mankind were still as impatient of being governed, or told of their Faults, as sickle and humoursom, as prone to Evil, and untractable to Good, as it was before. And could they hope it would ever mend by their running away from it? Or, was their Duty become more easie by declining it; I think it was very well for the Church of God, that, notwithstanding their own many Arguments, they took the Sacred Office upon them at last, and did God and the Church good Service in it. But if Men were to judge by their Writings upon this Argument, one would think none but those who had a mind to be damned, would undertake it. And their great Strains of Wit and Eloquence, if they had p. 118any Force, would keep the best Men out of the Church, who were most likely to do God Service in it; and we need no other Instances than these very Persons themselves. And if all good, and humble, and conscientious Men should for the sake of the Hardness of the Work, decline the Church's Service, and take any other lawful Imployment, what would become of the Church of God? For none that had, or intended to keep a good Conscience, could undertake the Cure of Souls; and so they must be left to such as had no Regard to their own; but were either ignorant, stupid and senseless Creatures, or such as regarded not their own Salvation, who durst undertake such a Task, as would not only add to their own Guilt, but bring the heavy Load of other Mens Faults upon them too.

p. 119What is now to be done in this Case? Hath God really imposed such a Task upon all those who enter into this Sacred Function, that it is morally impossible for an honest Man to discharge it with a good Conscience? How then can any such undertake it? But if it may be done, what are those Bounds and Rules we are to observe, so as a good Man may satisfie himself in a competent Measure, that he hath done his Duty?

II. And this is that which I shall now endeavour to clear. For every one who is in Orders, hath a double Capacity: One with Respect to the Church of God in General; another to that particular Flock which is allotted to him, by the Constitution of this Church, and the Law of the Land. For although the Nature of our Duty in general be determined by the Word of God, as I have already p. 120ready shewed, yet the particular Obligation of every one to his own Flock, is according to that Power and Authority, which by the Rules and Orders of this Church is committed to him, and is fully expressed in the Office of Ordination. By which it plainly appears, that the Care of Souls committed to Persons among us, is not an absolute, indefinite, and unaccountable Thing; but is limited, as to Place, Persons, and Duties, which are incumbent upon them. They are to teach the People committed to their Charge; By whom? By the Bishop when he gives Institution.

They are to give private as well as publick Monitions and Exhortations, as well to the sick, as to the whle: What, to all? No, but to those within their Cure.

They are to banish erroneous Doctrines, and to promote Peace and Love, p. 121especially among them committed to their Charge.

And last of all, they are to Obey those who have the Charge and Government over them.

These things are so express and plain in the very Constitution of this Church, and owned so solemnly by every one that enters into Orders, that there can be no Dispute concerning them.

And from thence we observe several things that tend to the Resolution of the main Point, as to the Satisfaction of doing your Duties, as Incumbents on your several Places.

I. That it is a Cure of Souls limited as to Persons and Place, i.e. within such a Precinct as is called a Parish.

II. That it is limited as to Power, with Respect to Discipline.

p. 122Therefore I shall endeavour to clear these Two Things:

I. What the just Bounds and Limits of Parochial Cures are.

II. What is the Measure of that Diligence which is required within those Bounds.

As to the former, we are to begin with the Limitation as to Place.

I. That it is a Cure of Souls limited within certain Bounds which are called Parishes, Ad probandam Ecclesiam Parochialem, primo est necesse quod habeat locum certis finibus constitutum, in quo degat populus illi Ecclesiae deputatu…. Rebuff. ad Concord. de Collat. Sect. Stat. n. 2.which are now certainly known by long Usage and Custom, and ought still to be preserved with great Care; for otherwise Confusion and Disputes will arise between several Ministers, and several Parishes with one another. For since the Duties and the Profits are both limited, it is necessary that those Bounds should be carefully preserved, as they generally are by Annual Perambulations.

p. 123But there are some who will understand nothing of this bounding of Ministerial Duties by distinct Parishes, who think they are at liberty to exercise their Gifts where-ever they are called; and that it were better that these parochial Inclosures were thrown open, and all left at liberty to chuse such whom they liked best, and under whom they can improve most.

These things seem to look plausibly at the first Appearance, and to come nearest to the first gathering of Churches, before any such thing as Parishes were known.

But to me this Arguing looks like Persons going about now to overthrow all Dominion and Property in Lands and Estates, because it seems not so agreeable with the first natural Freedom of Mankind; who according to the Original Right of Nature, might pick and chuse what served p. 122duplicate page p. 123duplicate page p. 124most to their own Conveniency. But although this were the first State of things, yet the great Inconveniencies which followed it, upon the Increase of Mankind, made Division and Property necessary; and altho' there be no express Command of God for it, yet being so necessary for the Good of Mankind, it was not only continued every where, but those Persons were thought fit to be punished by severe Laws, who invaded the Rights and Properties of others, either by open Violence and Rapine, or by secret Stealth and Purloining

I grant, that at first there were no such Parochial Divisions of Cures here in England, as there are now. For the Bishops and their Clergy lived in Common; and before that the Number of Christians was much increased, the Bishops sent out their Clergy to preach to the People, as p. 125they saw Occasion. But after the Inhabitants had generally embraced Christianity, this Itinerant and Occasional going from Place to Place, was found very inconvenient, because of the constant Offices that were to be administred; and the Peoples knowing to whom they should resort for Spiritual Offices and Directions. Hereupon the Bounds of Parochial Cures were found necessary to be settled here by degrees, by those Bishops who were the great Instruments of converting the Nation from the Saxon Idolatry. But a Work of this Nature could not be done all at once, as by a kind of Agrarian Law, but several Steps were taken in order to it.

At first,Bed. l. 1. c. 26. as appears by Bede, they made use of any old British Churches that were left standing; so Augustin at first made use of St. Martin's near Canterbury, c. 33.and after repaired Christs-Church, p. 126which were both British Churches. But Ethelbert gave all Incouragement both to repair Old Churches and to build New. However, the Work went on slowly; Augustin consecrated but two Bishops, which were setled at London and Rochester, where Ethelbert built and endowed two Churches for the Bishops and their Clergy to live together.L. 2. c. 3. In the Western Parts Bicinus built several Churches about Dorchester, L. 3. c. 7.where his See was fixed. Wilfred converted the South-Saxons, and settled Presbyters in the Isle of Wight, but they were but two.L. 4. c. 13, 16. In the Kingdom of Mercia there were five Diocesses made in Theodore's time; and Putta, Bishop of Rochester, being driven from his See, he obtained from Saxulphus, L. 4. c. 12.a Mercian Bishop, a Church with a small Glebe, and there he ended his Days. In the Northern Parts we read of two Churches built by two Noblemen,L. 5. c. 4, 5. p. 127(Puch and Addi) upon their own Manors. And the same might be done elsewhere; but Bede would never have mentioned these, if the thing had been common. But in his Epistle to Egbert, Bed. Epist. ad Egbert. p. 64.Archbishop of York, a little before his Death he intimates the great Want of Presbyters and Parochial Settlements, and therefore earnestly perswades him to procure more.Egbert. Can. 1, 2, 3, 4. And if Egbert's Canons be genuine (of which there are several Ancient MSS.) the Duties of Presbyters in their several Churches are set down: However, the Work went not on so fast, but in his Successor Eanbaldus his time,Concil. Anglie. 1. 293. the Bishops were required to find out convenient places to build Churches in; and the same passed in the Southern Parts by general Consent. In the Council of Cloveshoo, we read of Presbyters placed up and down by the Bishops in the Manors of the Laity, 1. p. 248.and in several p. 128Parts distinct from the Episcopal See; and there they are exhorted to be diligent in their Duties. Can. 9.In the times of Edgar and Canutus, we read of the Mother Churches, which had the Original Settlement of Tithes,Concil. Anglic… 1. 444. (after they were given to the Church by several Laws) and of the Churches built upon their own Lands by the Lords of Manors; to which they could only apply a third Part of the Tithes.P. 544, 545. But in the Laws of Canutus, we find a fourfold Distinction of Churches. 1. The Head Church, or the Bishop's See.P. 540. 2. Churches of a second Rank, which had Right of Sepulture, and Baptism, and Tithes. 3. Churches that had Right of Sepulture, but not frequented. 4. Field-Churches or Oratories, which had no Right of Burial. The second sort seem to be the Original Parochial Churches which had the Endowment of Tithes, and were so large, p. 129that several other Churches were taken out of them by the Lords of Manors; and so the Parishes came to be multiplied so much, that in the Laws of Edward the Confessor, c. 9. it is said, That there were then Three or Four Churches, where there had been but One before. In this Diocess I find by an Epistle of Wulston, Bishop of Worcester, Ansclm. Episi. l. 4. Ep. 3.to Anselm, that before the Conquest there were Churches in Vills, or upon particular Manors that were consecrated. And if William the Conqueror demolished Six and thirty Parish Churches in the Compass of the New Forest, as is commonly said, there must be a very great Number before the Conquest; although so few are said to appear in Doomsday Book; (yet there are many parochial Churches of this Diocess in it, above twenty in two Deanaries) but the Normans almost ruined the parochial Clergy, by p. 130seizing the Tithes, and making Appropriations of them. But in the Saxon times the Number still encreased, as Lords of Manors and others were willing to erect new Churches, and to have a settled Parochial Minister among them, who was to take Care of the Souls of the people within such a Precinct, as hath obtained the Name of a Parish. But Parishes now are of a very different Extent and Value; but the Obligation which the Law puts upon them, is the same; only where the Maintenance is greater they may have the more Assistants. And from hence came the Difference among the Parochial Clergy; for, those whose Parishes were better endowed, could maintain inferior Clerks under them, who might be useful to them in the publick Service, and assist them in the Administration of Sacraments. And this was the true Original of p. 131those we now call Parish-Clerks; but were at first intended as Clerks-Assistant to him that had the Cure; and therefore he had the Nomination of them, as appears by the Ecclesiastical Law, both here and abroad. And Lyndwood saith,Ioh. de Athon: in Const. Othob. p. 59. Every Vicar was to have enough to serve him, and One Clerk or more; and by the Canon-Law, no Church could be founded, where there was not a Maintenance for Assisting-Clerks. Extr. de Iure Patron. c. 30.In the Synod of Worcester, under Walter Cantelupe, in Henry the Third's time, they are called Capellani Parochiales, and the Rectors of Parishes were required to have such with them.Lyndw. f. 34. 167. And the Canon Law doth allow a Rector to give a Title to another to receive Orders as an Assistant to him;De Vit. & Honest. c. 3. Gloss. and this without any prejudice to the Patron's Right;C. 1. q. 2. C. 1. Concil. Anglic. 11. 253. because but One can have a Legal Title to the Cure.Lynw. f. 53. 2. 167. 72. 2. But Lyndwood observes very well, That those p. 132who gives Titles to others, as their Assistants or Curates, are bound to maintain them if they want. These are called Vicarii Parochiales, & Stipendiarii; but Conductitii Presbyteri, who are forbidden,Extr. Ne Praeter vices, &c. c. 3. were those who took Livings to farm, without a Title. But after Appropriations came in, then there were another sort of Vicars called Perpetui, and were endowed with a certain Portion of the Temporalities, and were admitted ad Curam Animarum: Lyndw. de Consert. E. Stat. c. Rect.But such could not Personam Ecclesiae sustinere in an Action at Law about the Rights of the Church,Athon. f. 13. but as to their own Right they might. But still there is another sort of Vicars, who are Perpetual, but not Endowed any otherwise than the Bishop did allow a congrua Portio; and this was in Appropriations where the Bishop consented only upon those Terms, as they generally were so made, till the Neglect made the p. 133Statutes necessary, 15 R. 2. 6. and 4 H. 4. 12. The Bishops were to make, or enlarge the Allowance, say the Canonists,Ext. de Praeb. c. de Monachis. after Presentation, and before Institution, and were to see that it were a sufficient Subsistence.

But there were some Cures which had Chapels of Ease belonging to them;Lyndw. d… O… ficio … c. qu… and they who offiuated in them, were called Capellani, and had their Subsistence out of the Oblations and Obventions,Thorn. c. 2▪ Sect. 8. and were often Perpetual and Presentative. And where the Incumbents had several Chapels of Ease, and only Assistants to supply them,Extr. de …Ordin. the Canon Law doth not call them Rectores, Azor. p. 2. l. c. 19.but Plebani; who had a sort of peculiar Jurisdiction in lesser Matters;Barbosa de Officio Parochial. c. 1. n. 9. but still they were under the Bishops Authority in Visitations and other Ecclesiastical Censures, because the Care of the whole Diocess belonged to him Iure Communi; and so it was taken for granted p. 134in all Parts of the Christian World: And especially in this Kingdom, where Parochial Episcopacy was never heard of till of late years. For, nothing can be plainer in our History, than what is affirmed in two of our Laws, Stat. of Carlisle, 25 E. 1. and the Stat. of Provisors, 25 E. 3. That the Church of England was founded in Prelacy, or Diocesan Episcopacy. For our first Bishops were so far from being confined to one Church or Town, that at first in the Saxon-Division of Kingdoms, every Bishop had his Diocess equal with the Extent of the Kingdom, except in Kent, where one Suffragan to the Archbishop at Rochester was confirmed.

The first Conversion of the English Nation to Christianity from Paganism, was by the Diocesan Bishops, who were sent hither from several Parts, and the Presbyters imployed by them; and as the Number p. 135of Christians increased, the Number of Bishops did so too; so that in the Parts of Mercia one Diocess was divided into five, that they might the better look after the Government of them; and every Bishop, as appears by the Saxon-Councils, was bound to see parochial Churches built, and the Clergy to be settled in them to attend upon the Duties of their Function among the people committed to their Charge.

That which I have aimed at in this Discourse, was to shew, That the Original Constitution of this Church, was Episcopal; but yet that the Bishops did still design to fix a Parochial Clergy under them, as Churches could be built and endowed.

It remains now to shew, That this Constitution of a Parochial Clergy, is more reasonable, than that of an unfixed, and unsettled Clergy by Law; p. 136which will easily appear, if we consider,

1. The greater Advantage as to Unity, and real Edification among the People. For this makes them to be as one Body within certain Bounds: And the People know whither to resort for publick Worship and Sacraments; and the Inconveniencies, as to the difference of Mens Abilities, is not so great, as the Inconveniency of a broken, divided people, as to Religion; which always creates Suspicions and Jealousies, and generally Contempt and Hatred of each other. And I think every wise and good Christian will consider, that which tends to Peace and Unity, is really more Edifying than a far better Talent of Elocution, or the most moving Way of exciting the Fancies and Passions of Hearers. For, S. Paul tells us, Charity is beyond miraculous Gifts. It is easie to observe, that the p. 137wisest Methods are seldom the most popular; because the generality of Mankind do not judge by Reason, but by Fancy, and Humour, and Prejudices of one kind or other. From hence the Heats of Enthusiasm, and odd Gestures, and vehement Expressions, with no deep or coherent Sense, take much more with ordinary and injudicious people, than the greatest Strength and clearness of Reason, or the soundest Doctrine, and the most pious Exhortation, if they be not set off in such a Way as strikes their Imaginations, and raises their Passions. And this is that which such do commonly call the most Edifying Way of Preaching, which is like the coming up of the Tide with Noise and Violence, but leaves little Effect; whereas the other is like a constant Stream which goes on in a steady and even Course, and makes the Earth more fruitful. The one is p. 138like a Storm of Thunder and Lightning, which startles, and confounds, and amuses more; but the other is like a gentle Rain which softens and mellows the Ground, and makes it more apt to produce kindly and lasting Fruit. We are to judge of true Edification, not by the sudden Heat and Motion of Passions, but by producing the genuine Effects of true Religion; which are fixing our Minds on the greatest and truest Good, and calming and governing our disorderly Passions, and leading a godly, righteous and sober Life. But we too often find violent and boisterous Passions, an ungovernable Temper, Envy, Strife and Uncharitableness, growing up with greater Pretences to Zeal, and better Ways of Edification.

I never expect to see the World so wise, as to have Persons and Things universally esteemed according p. 139to their Real Worth. For there will be a Tincture in most persons, from Temper, and Inclination, and the Principles of Education; but generally speaking Matters of Order and Decency, and Things which tend to a publick Good, affect those most, who have the best Judgment and Temper; and irregular Heats, and disorderly Methods of praying and preaching, those whose Religion makes more Impression upon their Fancies, than their Judgments, and is seen more in the inflaming their Passions, than in keeping them in their due Order.

2. There is a greater Advantage as to Discipline: For, if among the Teachers they are under no Bounds nor Subjection to a Superiour Authority, it is very easie to avoid any kind of Censure for the most corrupt Doctrines or Practices. We cannot boast much of the strict p. 140Exercise of Discipline among us; and one great Reason is, That many have more mind to complain of the Want of it, than to do their Endeavour to amend it. We hear of many Complaints of the Clergy in general, and sometimes by those who have more mind to have them thought guilty, than to prove them so, for fear they should acquit themselves, or at least the Church should not bear the blame of their Miscarriages. But we cannot proceed arbitrarily, we must allow them timely notice, and summon them to appear, and a just Liberty of Defence; but if upon Proof, and sufficient Evidence we have not proceeded against them with the just Severity of the Law, then we ought to bear the Blame, but not otherwise. But whatsoever personal Neglects or Faults there have been, or may be, my Business is to shew, that our Way p. 141is much better fitted for the just Exercise of Discipline, than that of Independant Congregations, altho' the Managers of them pick and cull out the best they can for their Purpose; and one would think, when they had made choice of Members to their mind, and bound them together by an Explicit Covenant, they should be very easie, and tractable, and submissive to their own Discipline. But they have found the contrary by their sad Experience; they grow too heady and wilful to bear any such thing as strict Discipline; for when they had the Courage to exercise it, their Congregations were soon broken to pieces, and the several divided Parts were for setting up new Heads one against another, till at last they found it was much easier to be Teaching than to be Ruling Elders. And so they have let the Reins of Discipline fall to p. 142keep their Congregations together. But suppose the Teachers should fall out among themselves; as, to give a fresh and late remarkable Instance: Suppose some set up Antinomianism, and preach such Doctrines to the People or Flocks before you, which others think of dangerous Consequence, What is to be done in such a Case? They may send some Brethren to enquire whether the Matters of fact be true. Suppose they find them true, What then? What is to be done next? It may be, some would have them come up to their Brethren and answer to the Accusations brought against them. But suppose they will not; and others of the Brethren say, they ought not; and so fall into Heats and Disputes among themselves about it, and make new Parties and Divisions: Is not this an admirable Way of preserving Peace, and Order, and Discipline p. 143in a Church? And I am as certain, this is not the Way of Christ's appointing, as I am, that God is the God of Order, and not of Confusion; and that when Christ left the Legacy of Peace to his Church, he left a Power in some to see his Will performed. But these things can never be objected against us; for all are Members of the same Body, and are governed by certain and known Rules; and if any be guilty of open Violation of it, the Way is open to accuse and prosecute them; and if they be found guilty, the Censures of the Church will render them uncapable of doing it in such a Station; or at least, to bring them to Confession of their Fault, and Promise of future Amendment. And now I leave any one to judge, whether the Parochial Clergy are not under greater and better Discipline, than the Teachers of the separate Congregations.

p. 144II. But the great Complaint of such Men is, That we want Parochial and Congregational Discipline, so that Faults should be examined and punished where they have been committed; but instead of that, all Matters are drawn into the Ecclesiastical Court, and there Causes are managed so, as looks rather like a Design to punish Men in their Purses, than for their Faults; and the Delays are so great, that the Court it self seems to be designed for Penance, and grows very uneasie, even to those who are the Members of our Church. And some think that the proceeding against Men upon Articles of Enquiry, not so agreeable to the Rights and Liberties of Mankind. In answer to this, I shall consider, (1.) The Proceedings upon Enquiry at Visitations. (2.) The Method of Proceeding in the Ecclesiastical Courts. p. 145(3.) The Inconveniencies of parochial Discipline.

1. As to Enquiries at Visitations. They were grounded upon one of the main Pillars of our Law, viz. an ancient, immemorial Custom founded upon good Reason: In the first Canons that ever were made in this Church under Theodore, Archbishop of Canterbury; Concil. Angls 1. p. 183.the second is, That every Bishop is to look after the Government of his own Diocess, and not to invade anothers. And that in so doing they went about their Diocesses in order to an Enquiry and Correction of Miscarriages, is evident from the Council under Cuthbert, Archbishop of Canterbury, Can. 3. 25. the first Council at Calechyth, Can. 3. the Constitutions of Odo, Archbishop of Canterbury, Can. 3. and the Canon of Edgar, Can. 3. But in these Saxon times, the Visitations were annual, which were found inconvenient; p. 146and therefore in the Norman times, the Archdeacons were taken into a part of the Jurisdiction under the Bishop, and visited those years the Bishop did not. But we meet with no Archdeacons with any kind of Jurisdiction in the Saxon times; we read indeed sometimes of the Name of Archdeacons, but they had nothing to do in the Diocess, but only attended the Bishop at Ordinations, and other publick Services in the Cathedral. Lanfranc was the first who made an Archdeacon with Jurisdiction in his See.Angl. Sacr. 1. 150. And Thomas first Archbishop of York, after the Conquest, was the first who divided his Diocess into Archdeaconries; Stub. Vit. Arch.and so did Remigius, Bishop of Lincoln, his large Diocess into Seven Archdeaconries, saith H. of Huntingdon: H. Huntingin Angl. Sacr.And so it was with the rest; of which there were two Occasions, 1. The laying aside the Corepiscopi in the Western p. 147Parts, as assuming too much to themselves. 2. The publick Services which the Bishops were more strictly tied to, as the King's Barons in the Norman times: Which was the Reason not only of taking in Archdeacons, but likewise of Archpresbyters or Rural-Deans, who had some Inspection into the several Deanaries, and assisted the Bishop in such things, as they were appointed to do; and then came in the other Ecclesiastical Officers, as Vicars General, Chancellors, Commissaries, &c. for we read not of them here at all in the Saxon times; but about the time of Hen. II. the Bishops took them for their Assistance in Dispatch of Causes, when the King required their strict Attendance on the publick Affairs in the Supreme Court of Parliament.

2. As to the Method of Proceeding in the Ecclesiastical Courts, it is p. 148no other than hath been continued here without Interruption, till of late years, ever since the Conquest. For the Consistory-Court, and the Rules of Proceeding there, were established by a Law in the time of William the First. As far as I can find by King Edward's Laws, c. 4. the Bishops did then proceed by the Ecclesiastical Laws, although they then sat in the County-Court; but this caused so much Confusion, that William, by a general Consent, and a Charter directed to all the People of England, Concil. Angl. 11. 14.doth separate the Ecclesiastical from the Temporal Courts; which was enrolled as good Law, 2 R. 2. upon occasion of a Suit of the Dean and Chapter of Lincoln; and therefore the Charter of Remigius, Bishop of Lincoln, is more mentioned than others, but the same was to all the Bishops and Counties of England, Seld. 14. 1. 4 l…st. 259.as appears by other Copies of it. Thus the p. 149Consistory-Court was first established, as a distinct Court from the County-Court, which it was not in the Saxon times, for then the Bishop sate with the Civil Magistrate in the same Court;Tit. H. 1. c. …. and Ecclesiastical Causes were first heard and decided there. It seems the People wer very unwilling to go to a new Place; and therefore the Law is inforced with severe Penalties for Contempt. And those who object against the Reasonableness of the Method of Proceeding in those Courts, must reflect upon some of the wisest Nations in the World, who have gone upon the same Grounds, in all that have received the Civil Law, and upon some of the greatest Courts at this time in the Kingdom, as the Chancery and Admiralty, which go by the same Fundamental Rules. As to any Objections which arise from the personal Faults of those who are imployed in p. 150them, that reaches, I am afraid, to all Courts; and it ought to be the Work and Business of those who look after them, to do what in them lies, to reform them, that others Faults may not be laid at their Doors.

3. But for those who would have a Parochial or Congregational Discipline set up, as much better, and more effectual, I shall desire them to consider, that since Matters of Discipline are such, as that in them the Reputation and Interest of Persons is very much concerned, they ought not to be left to Arbitrary Proceedings of any Persons, but they ought to be managed by the certain and common Rules of Justice; since every Man hath a Right to defend himself, when he is accused. And unless there be known and established Methods of Proceeding agreeable to natural Justice, and the Laws of the Land, p. 151nothing would be more grievous and intolerable than the common Exercise of a Parochial Discipline. For,

1. It cannot be presumed, that there will be competent Judges. For every one who hath a Faculty of Preaching, hath not a Faculty of Judging in such Cases. And where Discretion and a Judgment of Circumstances is wanting, an honest Mind will not secure Men from doing Injury, and exposing their Judicature to Contempt.

2. They have no fixed and established Rules of proceeding, as there are in the Ecclesiastical Courts, which have been continued down from time to time, and allowed by the Laws of the Land. And what miserable Disorder must follow an Arbitrary Method, when Humour, and Will, and Passion may over-rule Justice, and Equity, and Conscience?

p. 1523. They are not under the Check of the Law, as the Ecclesiastical Courts are. For, if they exceed their Bounds, either as to the Nature of the Cause, or the Manner of proceeding, they are liable to Prohibitions from the King's Courts of Justice; but the Law can take no notice of Parochial or Congregational Judicatures, and so Men may suffer without Remedy.

4. They have no way to judge of Legal Evidence, which is very material when a person is accused. It is one of the nicest Points in all criminal Proceedings to determine what is good and sufficient Evidence. For several things are to be weighed, before either Witnesses or Testimonies can be allowed. As to Witnesses, it is required that they be persons of Reputation, and free from Infamy of Law and Fact; that they be disinterested, and so not liable to the just p. 153Suspicion of Partiality; that they be Men of Discretion and sane Memory; and all reasonable Exceptions are to be allowed against them. As to Testimonies; they must be by our Law upon Oath; and what Authority have such Persons to give an Oath, and why shall a Man be liable to suffer by a Testimony, without one, when the Law requires it? They must be deliberate, and not given in Passion, consistent as to Time, Place, and other Circumstances: They must be certain and positive, and not upon Hear-say, or the Believing of other persons: They must be free from any just Suspicion of Contrivance and Conspiracy, or any sort of Corruption or Partiality. And now is every parochial Minister, or select Congregation fit to judge of these Matters, whereon the Reputation, and consequently the Interest of every person may be so deeply concerned?

p. 1545. They have no way to prevent a percipitate and hasty Sentence. Suppose a Man be accused by one of Interest and Passion, who possesses others with the same Opinion beforehand, and the Judges are all prejudiced before the Matter comes to be heard; and in popular Assemblies some few men sway the rest, what a Case is a person accused unjustly in? He hath no Liberty for others that are not of the Congregation, altho' more disinterested, either to come in to judge, or to plead for him: He can have no Advocate to defend him, or to shew the Weakness, or Inconsistency of the Evidence against him. In all Ecclesiastical Courts, they may sometimes proceed summarily, but even then the Fundamental Rules of the Court must be observed, as to Proofs and Witnesses, or else the Sentence is void; but here the Sentence will take place, altho' p. 155there hath not been the least Colour of Justice in the whole Proceedings.

6. Here is no settled Course of Appeals in Case of a wrong Sentence. But where Men are liable to Mistake and Passion, a Right of Appeal is one of the Fundamental parts of Justice. And therefore Independent and Arbitrary Courts of Judicature, as all Congregational Churches are, are inconsistent with the common Rights of Mankind, and that due Subordination which ought to be in all Societies in order to the preserving Order and Justice among Men. But suppose, parochial Discipline so settled among us, as to allow a Liberty of Appeal, how would the Trouble, and Vexation, and Expence be increased, by going from the parochial Sentence to the Bishop's Court, and from thence still further? So that if there be some Inconveniencies p. 156in point of Distance, for persons to be summoned to appear at first so far from Home, yet there is some Compensation by the less Trouble and Charges, if due Care be taken to prevent Delays, and unnecessary Expences; which ought to be done: And those who do make the greatest Clamour against our Courts, are rather willing they should continue such as they may have Cause to complain of, than to do their Endeavours to reform them.

Thus I have endeavoured to shew the just Bounds and Limits of parochial Cures.

II. I now come to consider the just Measure of that Diligence which is required under those Limits. For our Church requires Faithful Diligence in Preaching, and Sacraments, and Prayers, and Reading the Holy Scriptures. If then we can understand p. 157what this Faithful Diligence implies, we may come to satisfie our selves whether we do our Duty or not.

1. Faithful Diligence implies serious Application of our Minds to the main End and Design of our Holy Function: Which is to do good to the Souls of Men, especially to those committed to your Charge. And an idle, careless, santering Life; or one too busie and distracted with the Cares of the World, are not consistent with it. I do not go about to take you off from necessary Business, and reasonable Allowances, as to Health and Studies; but that the doing good to your peoples Souls, ought to be the principal and chief Design of your Thoughts, Studies and Endeavours. And if the people be satisfied that this is really your Design among them, you will find, that your Doctrine will be p. 158easier received, your Persons esteemed, and your Labours valued. It is possible, you may meet with a froward, peevish, self-willed people; and it is hard when a Man is only set to water and mend a Hedge made up of Briars and Thorns; the more pains he takes, the more Scratches he may meet with; but if it be your Lot, be not discouraged from doing your Duty: Remember what sort of people the Prophets were sent to, and what Usage they had from them; what Hardships and Reproaches Christ and his Apostles underwent from a very unkind World; but a patient Continuance in well-doing, gave them inward Satisfaction in the midst of all, and did by degrees gain the Christian Doctrine Access to the Hearts of those who most opposed it.

2. It implies an honest and conscientious Care of discharging the p. 159known and common Duties of your Function, as Preaching, Praying, Catechizing, Administring Sacraments, Visiting the Sick, &c. A diligent Person is one who neglects no good Opportunities of doing his Business, but watches for them, and studies to improve them to the best Advantage. Can those satisfie themselves that they use Faithful Diligence, who shamefully neglect their Cures, and care not how seldom they come at them, nor how they are supplied, if they make a good Bargain for their own Advantage? I cannot deny, but that according to the Laws of the Land, and the Canons of this Church, some Persons are allowed to have two several Cures, which must imply a Non-residence for some time at least, upon one of them. But they still suppose, that there are persons Resident upon them, who are allowed by the Bishop to be sufficient p. 160to discharge the necessary Duties of the place, and not to be taken up like Post-horses, the next that comes, and to be turned off at the next Stage. I think it a very great Fault in those who have Pluralities, that they look no more after the Curates they imploy, and that they do not bring them to the Bishop to be approved, and to have their Allowance fixed, before they imploy them. They think no more is required but to pay the Fees for a Licence; but I have, and shall endeavour to convince the Clergy of this Diocess, that Licences are not to be taken as St. Peter took the Fish that first came with Money in the Mouth of it; I hope to be able to satisfie them, that it is not the Fees that we aim at, but at Persons doing their Duties. And our Canons are express,Can. 48. That no Curate is to be allowed in any Cure of Souls, that hath not been examined p. 161and admitted by the Bishop or Ordinary having Episcopal Jurisdiction, and attested by the Hand and Seal of the Bishop. How then come Curates to officiate without ever coming to the Bishop at all, or undergoing any Examination by him? This is a plain Breach of the Canon, and ought to be reformed. I do not say, that such Licences as have customarily passed without the Bishop's Hand and Seal, are void; but I do say, That they are irregular and voidable, and none ought to be allowed, which are not according to the Canon; and that no Incumbent ought to take any one for his Curate till the Bishop hath allowed and approved him under his Hand and Seal. And this Remedy the Law gives us against the Inconveniencies which attend Pluralities by weak and insufficient Curates; But p. 162no Man is excused either by Law or Canons from attending the Duties of his Place at some times in his own Person,Can. 41. and that good Part of the Year; in which time he ought to do the Duties of his Place with Diligence and Care; and to acquaint himself with his Parishioners, in order to the better Discharge of his Duty towards them. They have very mean Thoughts of their holy Function, that think the main Part of it lies only in the Pulpit (I wish even that were minded more) but all the Ways you can do good among your People, is within the Compass of your Duty; not meerly to instruct them in Religion, but to prevent Quarrels, and Contentions, and Meetings for Debauchery, which tend to corrupt Mens Minds, and draw them off from the Principles as well as Practice of true Religion: It p. 163is your Duty to endeavour to make them live like good Christians and good Neighbours, and to set Patterns your selves of Sobriety, Meekness, Charity, and of every thing Praise-worthy.

3. Faithful Diligence implies filling up your vacant Hours with the most useful Studies, as to the main End of your Function. For in your Ordination you solemnly promise to lay aside the Study of the World and the Flesh, and to apply your selves to the Study of the Scriptures, and such Studies as help to the Knowledge of the same.

But it may be seasonably asked by some, What Method and Course of Studies will best conduce to that End?

To this I shall endeavour to give a short Answer so far as it concerns the main End of your Function, p. 164which it is most proper for me to consider at this time.

1. Look well to the Temper of your Minds, that it be humble, sober, and religious. For a vain, affected and self-opinionated Person can never have an inward and hearty Relish of Divine Truths. The Scriptures will appear to him either too plain and easie, or too obscure and intricate; some things will seem low and flat, and others too lofty and Poetical. Those who read not with a good Mind, will have always something or other to cavil at. It is a mighty Advantage in all Spiritual Knowledge to come to it with an unbiassed Mind, free from the Power of Prejudice and evil Inclinations. For these give a strange Tincture to the Mind, and hinder the clear and distinct Perception of Revealed Truths, as above the Natural Faculties p. 165which God hath given us. Some are therefore so fond of Philosophical Speculations, that unless the Letter of the Scripture suits with them, they are ready to despise it, and only Shame and Fear keep up any Reverence for it in them. Some are altogether for Mathematical Evidence and Demonstration, as though the Way to Salvation were to be shewed by Lines and Figures; Why do they not first run down all Laws and History, because they are not capable of Mathematical Evidence. And it argues a far greater Measure of true Understanding to know when to be satisfied, than to be always disputing and cavilling. The plainness of Scripture in some places, is no more an Offence to one that wisely considers the Design of it, than a beaten Road is to a Traveller who desires to know which is the true p. 166Way to his Journeys End, and the plainer it is, the more he is satisfied with it. But the Scripture wants not its Depths, which require a very Attentive and Considering Mind, and will afford Matter for Exercise of Thoughts, and frequent and serious Meditation. The Excellency of the Scripture is, That all necessary things are plain; and such as are not so, although they are not necessary to be known for Salvation, yet require our Diligence to understand them; and give great Satisfaction as far as we can know them.

2. Not to perplex your Minds with Difficulties above your Reach, as in what relates to the Eternal Decrees, and the particular Manner of that Unity of the Godhead which is consistent with the Trinity of Persons. For since the p. 167Scripture doth assert both, we may safely be contented with what the Scripture reveals, although the Manner of it be incomprehensible. And as to the other the Scripture is clear and positive, as to the Moral Parts of our Duties; and if we are to seek how to reconcile them with Gods Decrees, we have this certain Rule to go by, That without doing our Duty, we cannot be happy; but we may without understanding how the Freedom of our Wills is consistent with the Divine Prescience and Decrees.

3. Not to fix plain and necessary Duties upon new and unaccountable Theories. As for instance; There are no Duties of greater Consequence, than the Love of God and our Neighbour: But it would be unspeakable Mischief to Religion to fix the Love of p. 168God upon so absurd a Principle as his being the immediate Cause of all Sensation in us. And it would have made the Christian Doctrine ridiculous to found its Fundamental Precepts on extravagant Notions, and Mystical Contemplations. And so for the Love of our Neighbours to allow only a Love of Benevolence and Charity, and not of Delight and Complacency, is to make Nice Distinctions, where God hath made none. But to take away the Love of Complacency in Friends and Relations, and the Blessings which God gives for the Comfort of Life, is to overthrow the due Sense of God's Goodness in giving them; and to take away a great Measure of that Gratitude we owe to God for them. But when any seem very fond of such Notions, and shew so p. 169much Self-Complacency in them; it is impossible upon such Principles that they should love their Neighbours as themselves.

4. If you would understand the New Testament aright, fix in your Minds a true Scheme of the State of the Controversies of that. Time, which will give you more light into the true knowledge of the Scriptures, than large Volumes of Commentators, or the best Systems of Modern Controversies. As what the Iewish Notions of Justification by Works, and Expiation of Sin, were; and of God's Decrees of Election and Reprobation as to themselves: And what the Principles of the Judaizing Christians were, as to the joyning the Law and the Gospel, and the Pythagorean Superstition together. And what the Gnosticks, who were professed p. 170Libertines, held, as to Grace, Redemption, Liberty, Government, &c. All which tend very much to the clearing the Sense of the New Testament.

5. Where the Sense appears doubtful, and Disputes have been raised about it, enquire into the Sense of the Christian Church in the first Ages, as the best Interpreter of Scripture; as whether the Apostles left Bishops or Presbyters to succeed them in the Government of Churches; Whether the Apostles appointed the Lords Day to be observed as the Day of Publick Worship; Whether Baptism were not to be Administred to Infants as well as Circumcision, both being Seals of God's Covenant; Whether Divine Worship doth not belong to Christ, and were …o… given to him in p. 171the Hymns and Doxologies of the Primitive Church; and, Whether Divine Worship can be given to any Creature; Whether the Form of Baptism was not understood so, as to imply a Trinity of Persons; and, Whether all true Christians were not Baptized into this Faith; and consequently, Whether denying the Trinity be not renouncing Christian Baptism. These and many other such Questions of great Importance, receive great Light from the Writings of the first Ages.

But some Rules may be very useful for right judging the Sense of those Times.

1. To distinguish the Genuine and Supposititious Writings of that Time. This hath been examined with so much Care by Learned p. 172Men of this last Age, that it is no hard matter to make a true Judgment about them.

2. In those that are Genuine, to distingush the Sense of the Church, delivered by them, from their own particular Opinions; the Sense of the Church is best known by Publick Acts, as by Creeds, Sacraments, Hymns, Prayers and Censures of such as oppose or contradict them.

3. To put a Difference between the Authority of private Persons, and of the Bishops and Governours of the Church, who may be presumed to understand the Sense of the Church, and the Doctrine of the Apostles better than the other. And so Clemens, Ignatius, Polycarp, Theophilus, and Irenaeus are more to be trusted, as to the Sense and Practice of the Christian Church, p. 173than such as Hermes, and Papias, and Tatianus, who had neither the Judgment nor the Authority of the other.

4. That may be justly looked on as the Sense of the Church, which is owned both by the Friends and the Enemies of it. The Enemies of Christianity charged them with many Things, which the Apologists utterly denied. Now we find Pliny charging the Christians with singing Hymns to Christ, as to God; several Christian Writers of that time mention this, but never go about to soften, or to excuse, or deny it. And so we find Lucian deriding the Christians for the Doctrine of Three and One; which the Apologists of that time are so far from denying, that they assert and vindicate it, as appears by Athenagoras and others.

p. 174But these things I only touch at, to shew how the Sense of the Church is to be taken, and how from thence the Sense of the Scriptures may be cleared.